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Tiresias: The Ancient Mediterranean Religions Source Database



911
Anon., Testament Of Solomon, 20.7
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Intertexts (texts cited often on the same page as the searched text):

13 results
1. Hebrew Bible, Deuteronomy, 5.23-5.24, 5.26, 18.16 (9th cent. BCE - 3rd cent. BCE)

5.23. כִּי מִי כָל־בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ־הָאֵשׁ כָּמֹנוּ וַיֶּחִי׃ 5.24. קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃ 5.26. מִי־יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם לְיִרְאָה אֹתִי וְלִשְׁמֹר אֶת־כָּל־מִצְוֺתַי כָּל־הַיָּמִים לְמַעַן יִיטַב לָהֶם וְלִבְנֵיהֶם לְעֹלָם׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 5.23. For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?" 5.24. Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’" 5.26. Oh that they had such a heart as this alway, to fear Me, and keep all My commandments, that it might be well with them, and with their children for ever!" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’"
2. Hebrew Bible, Hosea, 6.2 (9th cent. BCE - 3rd cent. BCE)

6.2. יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו׃ 6.2. After two days will He revive us, On the third day He will raise us up, that we may live in His presence."
3. Hebrew Bible, Ezekiel, 1.28 (6th cent. BCE - 5th cent. BCE)

1.28. כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃ 1.28. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke."
4. Anon., Testament of Job, 53.5-53.7 (2nd cent. BCE - 2nd cent. CE)

5. Anon., Testament of Solomon, 20.16 (2nd cent. BCE - 2nd cent. CE)

6. New Testament, 1 Corinthians, 15.4 (1st cent. CE - 1st cent. CE)

15.4. that he was buried, that he wasraised on the third day according to the Scriptures
7. New Testament, 2 Peter, 1.14, 1.18 (1st cent. CE - 1st cent. CE)

1.14. knowing that the putting off of my tent comes swiftly, even as our Lord Jesus Christ made clear to me. 1.18. This voice we heard come out of heaven when we were with him in the holy mountain.
8. New Testament, Acts, 9.4, 10.40, 22.9, 26.14 (1st cent. CE - 2nd cent. CE)

9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 10.40. God raised him up the third day, and gave him to be revealed 22.9. Those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me. 26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.'
9. New Testament, Apocalypse, 10.4, 11.9, 11.11, 12.10 (1st cent. CE - 1st cent. CE)

10.4. When the seven thunders sounded, I was about to write; but I heard a voice from the sky saying, "Seal up the things which the seven thunders said, and don't write them. 11.9. From among the peoples, tribes, languages, and nations people will look at their dead bodies for three and a half days, and will not allow their dead bodies to be laid in a tomb. 11.11. After the three and a half days, the breath of life from God entered into them, and they stood on their feet. Great fear fell on those who saw them. 12.10. I heard a loud voice in heaven, saying, "Now is come the salvation, the power, and the Kingdom of our God, and the authority of his Christ; for the accuser of our brothers has been thrown down, who accuses them before our God day and night.
10. New Testament, Luke, 9.22 (1st cent. CE - 1st cent. CE)

9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up.
11. New Testament, Mark, 9.31 (1st cent. CE - 1st cent. CE)

9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again.
12. New Testament, Matthew, 12.40, 27.63 (1st cent. CE - 1st cent. CE)

12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.'
13. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)

68a. איגניב לן כסא דכספא בהדי דקא מעייני ואתי אשכחוה דכרוכה בסודריה,אמרי ליה חזי מר דלא מיכל קא בעי אלא לצעורן אמר להו אנא מיכל אכלי וטעמי ביה טעמא דחיורא אמרי ליה חיורא לא עביד לן האידנא אמר להו בדקו בדוכתיה דאמר רב חסדא אוכמא בחיורא וחיורא באוכמתא לקותא היא בדוק אשכחוה,כי קא נפיק כרו ליה בירא ושדו ליה ציפתא עילויה ואמרי ליה ליתי מר לינח נחר ליה רב חסדא מאחוריה אמר ליה לינוקא פסוק לי פסוקיך אמר ליה (שמואל ב ב, כא) נטה לך על ימינך או על שמאלך אמר ליה לשמעיה מאי קא חזית אמר ליה ציפיתא דשדיא אמר ליה הדר מינה,לבתר דנפק אמר ליה רב חסדא מנא הוה ידע מר אמר ליה חדא דנחר לי מר ועוד דפסק לי ינוקא פסוקא ועוד דחשידי עבדי דלא מעלו,(קהלת ב, ח) עשיתי לי שרים ושרות ותענוגות בני האדם שדה ושדות שרים ושרות אלו מיני זמר ותענוגות בני האדם אלו בריכות ומרחצאות שדה ושדות הכא תרגימו שידה ושידתין במערבא אמרי שידתא,אמר רבי יוחנן שלש מאות מיני שדים היו בשיחין ושידה עצמה איני יודע מה היא,אמר מר הכא תרגימו שידא ושידתין שידה ושידתין למאי איבעי ליה דכתיב (מלכים א ו, ז) והבית בהבנותו אבן שלמה מסע נבנה וגו' אמר להו לרבנן היכי אעביד אמרו ליה איכא שמירא דאייתי משה לאבני אפוד,אמר להו היכא אישתכח אמרו ליה אייתי שידה ושידתין כבשינהו אהדדי אפשר דידעי ומגלו לך אייתי שידה ושידתין כבשינהו אהדדי אמרי אנן לא ידעינן דילמא אשמדאי מלכא דשידי ידע,אמר להו היכא איתיה אמרי ליה איתיה בטורא פלן כריא ליה בירא ומליא ליה מיא ומיכסיא בטינרא וחתמיה בגושפנקיה וכל יומא סליק לרקיע וגמר מתיבתא דרקיעא ונחית לארעא וגמר מתיבתא דארעא ואתי סייר ליה לגושפנקיה ומגלי ליה ושתי ומכסי ליה וחתים ליה ואזיל,שדריה לבניהו בן יהוידע יהב ליה שושילתא דחקיק עלה שם ועזקתא דחקיק עלה שם וגבבי דעמרא וזיקי דחמרא אזל כרא בירא מתתאי ושפינהו למיא וסתמינהו בגבבי דעמרא וכרא בירא מעילאי ושפכינהו לחמרא וטמינהו סליק יתיב באילנא,כי אתא סייריה לגושפנקא גלייה אשכחיה חמרא אמר כתיב (משלי כ, א) לץ היין הומה שכר וכל שוגה בו לא יחכם וכתיב (הושע ד, יא) זנות ויין ותירוש יקח לב לא אישתי כי צחי לא סגיא ליה אישתי רוה וגנא,נחית אתא שדא ביה שושילתא סתמיה כי אתער הוה קא מיפרזל א"ל שמא דמרך עלך שמא דמרך עלך,כי נקיט ליה ואתי מטא דיקלא חף ביה שדייה מטא לביתא שדייה מטא גבי כובא דההיא ארמלתא נפקא 68a. bA silver cup was stolen from us,and they searched everyone for it. bWhen they were checking they foundthe piece of meat bwrapped in his scarf. /b,The Exilarch’s servants bsaid tothe Exilarch: bSee Master,i.e., the Exilarch, Rav Sheshet bdoes not desire to eat, ratherhe wishes only bto afflict us.Even after everything that was done for him he did not eat from the Exilarch’s meal. Rav Sheshet bsaid to them: I ate and I tasted the taste of whiteleprous spots binthe meat and therefore I did not eat it. bThey said tothe Exilarch: bWe did not preparean animal with bwhitespots btoday.Rav Sheshet bsaid to them: Check theskin binthe bplaceof the portion that I was given. He issued this instruction in accordance with the statement of Rav Ḥisda, bas Rav Ḥisda said: Blackspots bwithin whiteskin band whitespots bwithin blackskin bare an afflictionand a sign of disease. bThey checkedand bfoundthat the animal was afflicted in this manner, and the Exilarch’s servants became even angrier with him., bWhenRav Sheshet bwas exitingthe house of the Exilarch the servants bdug a pit and placed a reed mat [ itzifta /i] on top of itso that the pit would not be noticed. bAnd they said toRav Sheshet: bThe Master,i.e., Rav Sheshet, bshould come and restfor a short time, and they intended for him to fall and be hurt. bRav Ḥisda,who was also present, bsnorted [ ineḥar /i] to him from behindin order to signal to him. Rav Sheshet bsaid to a childwho was there: bRecite your verse for methat you studied today. The child bsaid to him: “Turn to your right or to your left”(II Samuel 2:21). Rav Sheshet, who was blind, bsaid to his servant: What do you see?His servant bsaid to him:I see ba mat thathas been bplacedon the ground. Rav Sheshet bsaid to him: Turn away from itand we will go around it., bAfterRav Sheshet bleftthe Exilarch’s house, bRav Ḥisda said to him: From where did the Master,i.e., Rav Sheshet, bknowthat the servants had dug a pit in that place? Rav Sheshet bsaid to him:There were several matters that raised my suspicions. bOne, that the Master,i.e., Rav Ḥisda, bsnorted to meto signal that I should beware. bAnd additionally, when the child recited the versefor me it alluded to this matter. bAnd additionally, servants are suspect of notacting baccording to a high standard,and I suspected that they would attempt to cause me harm.,§ After mentioning the spirit named ikordeyakoson the previous idafthe Gemara relates other matters connected to spirits and demons. It is written: b“I got myself isharimand isharot /i, and human pleasures, ishiddaand ishiddot /i”(Ecclesiastes 2:8). The Gemara explains: b“ iSharimand isharot /i”: These are types of musicalinstruments. b“And human pleasures”: These are pools and bathhouses. “ iShiddaand ishiddot /i”: Here,in Babylonia, bthey interpretedthese words in the following manner: bMale demons [ ishidda /i] and female demons [ ishiddetin /i]. In the West,Eretz Yisrael, bthey saidthat these words are referring to bcarriages [ ishiddeta /i]. /b, bRabbi Yoḥa says: There were three hundred types of demons ina place named bShiḥin, but I do not know whatthe form or nature of ba demon itself is. /b, bThe Master said: Here they interpretedit: bMale demons and female demons.The Gemara asks: bWhy was it necessary forSolomon, the author of Ecclesiastes, to have bmale demons and female demons?The Gemara answers: bAs it is writtenwith regard to the building of the Temple: b“For the house, when it was being built, was built of stone made ready at the quarry;and there was neither hammer nor axe nor any tool of iron heard in the house, while it was being built” (I Kings 6:7). Solomon bsaid to the sages: How shall I makeit so that the stone will be precisely cut without using iron? bThey said to him: There is acreature called ba ishamir /ithat can cut the stones, bwhich Moses broughtand used to cut bthe stones of the ephod. /b,Solomon bsaid to them: Where is it found? They said to him: Bring a male demon and a female demonand btorment them together. It is possible that they knowwhere, and due to the suffering bthey will revealthe place bto you.Solomon bbrought a male demon and a female demonand btormented them together,and bthey said: We do not knowwhere to find the ishamir /i. bPerhaps Ashmedai, king of the demons, knows. /b,Solomon bsaid to them: Where isAshmedai? bThey said to him:He bis on such-and-such a mountain.He has bdug a pit for himselfthere, band filled it with water, and covered it with a rock, and sealed it with his seal. And every day he ascends to Heaven and studies in the heavenly study hall and he descends to the earth and studies in the earthly study hall. And he comes and checks his sealto ensure that nobody has entered his pit, bandthen bhe uncovers it and drinksfrom the water in the pit. bAndthen bhe covers it and seals itagain band goes. /b,Solomon bsent for Benayahu, son of Jehoiada,a member of the royal entourage, and bgave him a chain onto whicha sacred bnameof God bwas carved, and a ring onto whicha sacred bnameof God bwas carved, and fleeces of wool and wineskins of wine.What did Benayahu do? bHe went and dug a pit lowerdown the mountain, below the pit dug by Ashmedai, bdrained the water, and plugged it with the fleeces of woolso that Ashmedai’s pit was emptied. bAnd he dug a pit higherup the mountain, above Ashmedai’s pit. bAnd he poured the wine into itso that the wine filled Ashmedai’s pit, band he pluggedthe lower and upper pits that he dug. bHeclimbed bupand bsat in a tree. /b, bWhenAshmedai bcame he checked his seal, openedthe pit, and bfound itto be filled with bwine. He saidthat bit is written: “Wine is a mocker, strong drink is riotous; and whosoever wallows in it is not wise”(Proverbs 20:1), band it is written: “Harlotry, wine, and new wine take away the heart”(Hosea 4:11). He concluded: bI will not drinkthis wine. Eventually, bwhen he became thirsty, he was unable toresist the wine and bhe drank, became intoxicated, and fell asleep. /b,Benayahu bdescendedfrom the tree, bcame,and bthrew the chain aroundAshmedai, and benclosed himwithin it. bWhenAshmedai bawoke he struggledto remove the chain. Benayahu bsaid to him: The name of your Master is upon you, the name of your Master is upon you,do not tear the chain. God’s name is written on this chain, and it is forbidden to destroy it., bWhenBenayahu btookAshmedai band cameto Jerusalem bhe reached a palm treeand Ashmedai brubbed against itand bknocked it down. He reached a houseand bknocked it down. He reached a small shack [ ikuva /i] belonging to a certain widow.This widow bemerged, /b


Subjects of this text:

subject book bibliographic info
abraham Allison, 4 Baruch (2018) 426
angel Allison, 4 Baruch (2018) 426
angels, and demons Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108, 109, 110
archangel, escort of souls Allison, 4 Baruch (2018) 426
ashmedai (asmodeus), portrayal of, as a holy man, in the babylonian talmud Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 110
ashmedai (asmodeus), riddles of Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 109, 110
ashmedai (asmodeus) Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108, 109, 110, 127, 128
benaiah ben jehoiada Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 109, 110
bowls, magic Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 128
demons, power of Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108, 109, 110, 127, 128
demons, subjugation of, by solomon Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108, 109, 110
demons Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108, 109, 110
johnston, sarah iles Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108
ornias Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108
rabbis, babylonian, connections with east Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108, 109, 110
resurrection Allison, 4 Baruch (2018) 426
solomon, king Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108, 109, 127, 128
talmud, babylonian, appropriation of eastern roman culture Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108, 109, 110
talmud, babylonian, incorporation of nonrabbinic material Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108, 109, 110
talmud, use of demons to build the temple Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108
testament of solomon Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 108, 109, 110
three days Allison, 4 Baruch (2018) 426
tomb' Allison, 4 Baruch (2018) 426